The philosophies of education serve as the guide of the teachers in handling the teaching-learning process. However, a belief will remain as a belief unless it is practiced. This study aimed to find the relationship between the philosophical beliefs and practices of the 30 teachers of the schools in San Roque, Mabini, Bohol - San Roque Elementary School and San Roque National High School, S.Y. 2019-2020. The study utilized a quantitative method descriptive survey research design. The research instrument used was (...) a self-constructed questionnaire in which the reliability was tested by a Cronbach’s Alpha using Statistical Package for the Social Science (SPSS) software. Simple percentage and weighted mean were some of the statistical treatments used. Kendall’s tau_b, a non-parametric test, was used to determine the correlation between philosophical beliefs and their equivalent pedagogical practices. All of the statistical treatments were also run using the SPSS software. Further, the researcher assured the proper observation of the research ethics protocol. Based on the results, the philosophies of Progressivism (3.63) and Perennialism (3.31) were the most and least prevailing philosophical beliefs, respectively. On the other hand, the most and least prevailing philosophies practiced are Progressivism (3.69) and Essentialism (3.19), respectively. Moreover, research findings revealed that there was a significant relationship between the philosophical beliefs of teachers and their pedagogical practices. In conclusion, this study claims that teachers’ pedagogical practices are dependent to their philosophical beliefs; and as the teachers believed on a particular philosophy of education, they practice it accordingly to the extent of their adherence to the belief. (shrink)

In this article Morwenna Griffiths argues that teacher education policies should be predicated on a proper and full understanding of pedagogical relations as contingent, responsive, and adaptive over the course of a career. Griffiths uses the example of the recent report on teacher education in Scotland, by Graham Donaldson, to argue that for all the report's considerable merits, it remains deficient because it does not attend to the complexity and contingency of pedagogical relations. The complexity arises (...) from the existence of (at least) four analytically distinguishable pedagogical relations, each of which interacts with the others. These relations are contingent on the embodiment of teacher and students and on the political and sociocultural context of the class. Therefore they are also contingent on time, as teachers age and as the political and sociocultural context changes. Griffiths concludes the article with suggestions for creating a teaching profession in which teachers are reflectively and critically adaptive during the course of their careers. (shrink)

In recent years the French philosopher Jacques Rancière has addressed the predicament of artists and curators who, in their eagerness to convey a critical message or engage their viewers in an emancipatory process, end up predetermining the outcomes of the experience, hence blocking its critical or emancipatory potential. In this essay I consider Rancière’s writing on this topic and draw out the parallels with the predicament of teachers and curriculum designers who have critical and emancipatory objectives. The risk of education (...) that strives for emancipation is that it can become so directive in steering students to the “right” outcomes that it does not leave these students any intellectual room. Rancière’s work is helpful in reminding us that teachers and curricula with explicitly critical, political, emancipatory objectives can defeat their own purposes and become stultifying if they do not leave the student room to use her or his own intelligence. (shrink)

In order to reach a better understanding of relationships in pedagogical practices the authors believe their language about relationships needs to be broadened and deepened. This chapter draws upon American philosopher Harry G. Frankfurt who writes about ‘care’ and how what we care about represents a volitional drive. It explores his notion of love in relation to his notion of care, and elaborates more fully what is at stake in our pedagogical interactions. The chapter also offers some thoughts (...) on why a more complex theory of actions is needed in order to broaden and deepen our language of pedagogical relations and what this means for reimagining pedagogical relationships. Finally, it discusses two statements from two school leaders: ‘you have to give of yourself’ and keeping ‘an open door’. These led the authors to investigate some aspects of human relationships in education that are rarely touched upon in pedagogical literature. (shrink)

In this essay, Christiane Thompson addresses the question of evaluative practices, particularly student evaluation of teaching (SET), and their effects with respect to pedagogical relations in the university setting. In the first part of the essay, Thompson draws on Michel Foucault's analysis of power to show how university teaching has come to be defined according to notions of obligation, accountability, and assurance. The forgetfulness of pedagogical relations that results from the increasing use of SET prompts Thompson (...) to rethink the significance of pedagogical relations in the second part of the essay. Referring to the notion of “educational authority” and Foucault's framework of power, Thompson argues that education is about the continuous re-institution of pedagogical relation to the other. In the final section, Thompson reflects upon the professor's “authority” in terms of constituting a “community of inquiry”: specifically, the seminar is interpreted as a pedagogical setting that implies a different “being-with” than SET suggests. She concludes by considering what possibilities and limitations the seminar setting offers and how we can discuss this issue (by means of evaluative practice). (shrink)

In this article we explore a notion of relationship which exists between humans. This notion of relationship takes as a point of departure that differences in human relations and interaction have to be safeguarded. Starting with the Irigarayan notion of ‘two’ as a gendered difference, opposed to an understanding of humans as one and same (gender), we elaborate an understanding of otherness which opens a space where both self and other are welcomed. This relational space cannot be appropriated by (...) either one for it to exist. We continue by drawing from Harry G. Frankfurt's discussion of care in order to understand human (inter)actions in this space. Through an elaboration of how love as a special form of care represents a motivational drive, a way in which a person's will is formed, we try to show how this attentiveness towards the other is possible. Our point of departure is two statements by female head teachers that prompted these theoretical inquiries into other possibilities for interpreting human (inter)action in leadership in education. (shrink)

Performativity and performance of language are the subject of this re-writing of Derrida's position on the gift. Here the source of performativity is Althusser's while the source of the gift is not only Marcel Mauss, but also both the opening of Derrida's Given Time: I, Counterfeit Money and the signing through letters of Madame de Maintenon, wife of Louis XIV and founder of a school for girls. A third writing plays a role, that of a 1910 biography of Madame. The (...) paper is a ‘relay,’ a ‘re-play’ of the positions of the central ‘characters,’ -- Derrida and Maintenon -- and a semiology of their writings. Out of this a new ‘gift of pedagogy’ is evoked in a conception of ‘pedagogical retreat.’. (shrink)

In this paper Gadow's philosophical themes are developed considering the pedagogical relation – the relation of teacher and student, nurse and patient, self and world. Relational pedagogy is discussed through exploration of embodiment (being the teaching), improvisation (doing the teaching), and interdependence (locating the teaching in a reciprocal world as home). The pedagogical relation explores the lived space between teacher and learner, nurse and patient, where new knowledge is constructed. Such knowledge ‘resounds bodily’ and is always under construction.

Films depicting educational relationships typically emphasize personal connections between students and teachers over the educational goals that such relations facilitate. In doing so, these films raise the question of how teachers stand in relation to their institutional roles in such a way as to inspire students’ desires for knowledge. In this paper, in order to examine the influence of institutional roles in defining teacher–student relationships, we analyze “The Paper Chase,” a film in which teacher and student have no personal (...) connection but in which the drama of student desire is nonetheless clearly featured. Drawing from Plato’s erotics, in which the soul is shaped by desire for that which it lacks, and from Jacques Lacan’s theories of desire and transference, we argue that “The Paper Chase” portrays educational desire as rooted in the differential of authority between teacher and student. (shrink)

Inspired by Adriana Cavarero’s recent work on maternal inclinations as a postural term, the overall purpose of this article is to seek out a geometry of the educational relation that is alien to the masculine myth of the ‘economic man’. Drawing on Jan Masschelein and Maarten Simons’s critique of the marketization of education, reading their giving ‘shape and form’ to the scholastic school through the geometry of Cavarero’s ‘maternal inclinations’, the article shows how images and metaphors associated with the posture (...) of rectitude infuse the scholastic model of the school. At the same time, we argue, it testifies to a geometry of an inclined subject and, in doing so, it offers an opening for recovering the significance of the feminine and maternal to educational theory. Affirming this opening, the paper makes a shift of emphasis from scholastic techniques to educational postures. (shrink)

Hoping is an integral part of what it is to be human, and its significance for education has been widely noted. Hope is, however, a contested category of human experience and getting to grips with its characteristics and dynamics is a difficult task. The paper argues that hope is not a singular undifferentiated experience and is best understood as a socially mediated human capacity with varying affective, cognitive and behavioural dimensions. Drawing on the philosophy, theology and psychology of hope, five (...) modes of hoping are outlined: patient, critical, sound, resolute and transformative. The key aim of the paper is to illustrate how different modes of hoping are associated with different pedagogical strategies. Phrased differently, the paper seeks to delineate a range of pedagogies of hope. The phrase ‘pedagogy of hope’ is very much associated with critical theory—one thinks instantly of, for example, Paulo Freire, Henry Giroux or bell hooks. There are many pedagogies of hope, however, and an explicitly conservative text such as William Bennett’s Book of Virtues has as strong a claim to the title as Freire’s radical and utopian ideas. A broader argument, therefore, is that there is nothing inherently radical or subversive about a pedagogy of hope. Pedagogies of hope can serve to reproduce social relations as well as to transform them. (shrink)

Ethics, of increasing concern to college educators, is being given more attention in public relations and advertising courses. A vast number of respondents to a survey assessing this issue agreed that ethics is important and nearly all (93%) asserted that it is included in course work. Few educational institutions, however, include a separate course for ethics and fewer than half require it. In ethics texts and courses the emphasis is on the journalism aspect, and it is evident that a (...) great deal more attention and emphasis will be required for this critical aspect of education for public relations and advertising. (shrink)

Because the young Socrates has presuppositions typical of a mathematician about the independence of the mind from the body, he has to be led to a fuller appreciation of the human soul, i.e., embodied intelligence, in order to understand statesmanship. The Eleatic Stranger thus tells a myth about an age where men age backwards, are born out of the earth, and are cared for by shepherd/gods. This affords the opportunity to think quite radically about how the body shapes the soul (...) and thus affects not only physical life, but also theoretical life and consequently both politics and philosophy. (shrink)

A discussion of how humans have conceptualised ideas of self and relationships with others, applying this to teaching and learning. Relational pedagogy puts understanding of relationships first, highlighting ethics and social justice, and applies to the whole curriculum. Pupil engagement is viewed as the development of Self, in cognitively and socially critical directions. This is the full version of the paper discussed at this meeting. Part 2 has been developed further in the light of this and other discussions.

The central notion of my analysis is that the relational values that are privileged by the feminine, if properly addressed in school, could foster a more inclusive and embodied way of addressing the fundamentally masculine origin of knowledge, curriculum planning as well as daily school rituals and cultures. For this reason I evoke the horizon of sense as captured by Irigaray in her two-ness of the world to designate a positive place for feminine subjectivity in the relational economy of the (...) you and I, her and him. The economy of the placenta is evoked as a new form of connectedness enfolding a new kind of communication in a pedagogical interaction - where multiplicities and differences are privileged over sameness. ‘Touch’ is given primacy in the formation of a dialogue that does not appropriate but instead evokes the sharing of a desire in the two-ness of the world. (shrink)

An Ecological Pedagogy of Joy is an interweaving that explores the conduct of pedagogy in these ecologically sorrowful times. Drawing upon our collective experiences as teachers and students, as well as First Nations ancestries and knowledge, ecological images and ideas, and threads of thought from interpretive traditions, our book not only speaks about these matters, but is organized to provide readers with pathways, alternating voices, deep philosophical ventures, and personal and practice examples. This book is a valuable resource for any (...) practicing teacher or education student (graduate or undergraduate) who is interested in exploring emerging ventures into relations, aliveness, and love as keys to the well-being of schools. It also provides examples of how interpretive work can be done in a rigorous and scholarly manner, and carefully threads into this First Nations ideas and practices that enhance and elaborate the pathways we have taken. (shrink)

. Migrating narratives: pedagogical possibilities for relating difference. Ethics and Education: Vol. 7, Creating spaces, pp. 225-236. doi: 10.1080/17449642.2013.766539.

This article considers a range of responses to Plato's Symposium, paying particular attention to Diotima's speech on eros and philosophy. It argues that Diotima's teachings contain resources for a relational pedagogy, but that these resources come more sharply into focus when Plato's text is read through the lens of contemporary (20th and 21st century) thinkers. The article therefore draws on the work of David Halperin, Hannah Arendt, Jean-François Lyotard and Luce Irigaray to argue that Diotima points us towards the value (...) of educative encounters as reciprocal and unpredictable events of initiation and becoming. Diotima's rhetorical emphasis on birth is shown to be especially important for refiguring pedagogical relations in terms of natality, understood as a capacity for new beginnings, and hence for reclaiming education as a potentially generative encounter, rather than one governed by the logic of reproduction. The final section of the article turns to work by Christine Battersby, bell hooks, Richard Smith and Morwenna Griffiths to resituate the discussion in relation to questions of autonomy. As a corrective to the modern bias towards the value of the autonomous individual, it argues that dependencies and unequal power relations can be a constitutive and enabling aspect of the educative process. Attention to such relations should thus form a key part of a relational pedagogy. (shrink)

This book sets out to generate new ways of reflecting ethically about the purposes and values of contemporary higher education in relation to agency, learning, public values and democratic life, and the pedagogies which support these.

Introducing Dialogic Pedagogy presents some of the ideas of Russian philosopher Mikhail Bakhtin concerning dialogism in a way that will engage and inspire those studying early childhood education. By translating the growing body of dialogic scholarship into a practical application of teaching and learning with very young children, this book provides readers with alternative ways of examining, engaging and reflecting on practice in the early years to provoke new ways of understanding and enacting pedagogy. This text combines important theoretical ideas (...) with a practical application to support practitioners who are keen to promote creativity and agency through ethical self-other relations. It provides unique insights into the amazing world of the youngest child, and offers enriched understandings of the profound impact of adults in their journey of becoming (or bildung). Key points covered include: Investigating dialogic philosophy and its application to early childhood education, with an emphasis on notions of justice, democracy, ethics and answerability Considering the relationship between dialogism and pedagogical approaches Theorising a range of approaches to relevant early childhood practice, as pedagogy This accessible and readable guide offers sound theoretical principles with practical suggestions for early years' settings. The book is supplemented by an extensive online video resource website that will bring these revolutionary ideas to life.. (shrink)

Education is viewed as not merely a particular domain of social life. It is more a universal process than a mere learning of sciences and arts; it is richer than an individual's socialization. The educational democratization turns out to be a prerequisite of humanization of the entire social life. The orientation at the supreme humane values as a strategic direction of democratic evolution of education is opposed to the authoritarian tendencies as an “antivalue” of pedagogical relations.Being a significant (...) step towards a genuinely humane society, democratization is unable, however, to resolve the fundamental problem of human formation: that of alienation. The opportunity to resolve it is dependent upon proper conditions for a free self-determination of a personality in culture. (shrink)

Pedagogy of Life takes its readers through the echoing stories of the half-century, historical Cultural Revolution of China to the literate lifeworld today. Rosa Hong Chen offers a gripping array of personal and kindred stories woven into the power of words and empathy of art through the volutes of writing and dancing for life, expressing genera of warm melancholy, weighty sensations, compulsive sobs, and refrained elation. It is for the existential history of individual lives and communal sharing that life creates (...) a pedagogical condition of possible experiences. Life itself forms a historical and social path of human growth and maturation. In a philosophical and educational autoethnographical inquiry, the author examines the nature of literacy for those marginalized and oppressed; Chen explores how one's name and the ways in which that name is used affect a person's self-knowing and knowing of the world. This book exemplifies the idea that individuals' autobiographical stories are importantly connected to wider cultural, political, and social meaning and understanding. Pedagogy of Life echoes readers' musings, affects, relations, imagination, choice, learning, teaching, and much more, because we, each and all, have our own names, ways of uttering, writing, and dancing, and, ultimately, our own ways of living, knowing, and becoming. (shrink)

This chapter begins with the discussion of one of the earliest texts in the Western tradition to explore the relations between philosophy and pedagogy, Plato's Symposium. In this text, love (or more properly, eros) plays the mediating role, turning a love of wisdom into a pedagogical erotics that enables a journey of enlightenment. The author refers to the work of more recent thinkers, including Hannah Arendt, Jean‐François Lyotard and Luce Irigaray. The author's suggestion is that by approaching Symposium (...) through their work, this text can yield insights that are helpful for contemplating the educational process in a more contemporary context. In Symposium, the initial expulsion of the flute‐girl is undercut by Diotima's later inclusion as an apparently privileged female voice. ‘Diotima's speech’ is intriguing for many reasons, not least because it is the only place in Plato's known oeuvre where a woman takes on the part of the philosopher. (shrink)

This article addresses and rebuts the claim that the purpose of the Socratic method is to humiliate, shame, and perplex participants. It clarifies pedagogical and exegetical confusions surrounding the Socratic method, what the Socratic method is, what its epistemological ambitions are, and how the historical Socrates likely viewed it. First, this article explains the Socratic method; second, it clarifies a misunderstanding regarding Socrates' role in intentionally perplexing his interlocutors; third, it discusses two different types of perplexity and relates these (...) to philosophical inquiry and dialectical pedagogy; finally, it refutes the claim that those who use the Socratic method intentionally attempt to shame and humiliate students. (shrink)

The ecohumanist/service-learning approach to environmental education provides a bridge between science and public policy on the one hand, and direct civic action on the other. This pedagogy appears to be a promising way to engage students and to extend the reach of environmental education beyond the classroom. This paper surveys the philosophical context for ecohumanities pedagogy, relates the key moments of teaching such a course, describes specific outcomes, and offers practical advice for those who might wish to try a similar (...) approach to environmental education. (shrink)

This article aims to analyze how the so-called ‘pedagogy of work’ attempts to answer the challenges of unemployment and job insecurity characterizing the labor market in contemporary society. The authors reflect on the concepts of nihilist pedagogies and the ‘end of work’ by distinguishing two approaches: an active and a passive nihilist pedagogy. The passive approach, based on resignation, is opposed to an active attitude in which labor pedagogy offers tools to address current challenges. The authors support the idea that (...) pedagogy as a human-improving science cannot adopt the position of passive nihilism in interpreting work in contemporary society. To better understand the dynamics related to job insecurity and corrective solutions by pedagogy, the authors analyzed the thoughts of three contemporary philosophers: Zygmunt Bauman, Jeremy Rifkin, and Dominique Méda. These authors redefined the concept of work in connection with the transformations because of globalization, the advent of new communication technologies, and digital work. These changes have redefined not only the concept of work but also the models of work pedagogy in the Western world: capitalism and Marxism. Considering the current challenges, the pedagogy of work needs to be rethought, starting from the problem of employability and focusing on the new occupations in demand in the Internet age. By integrating ideas on interpreting work from the theories of Bauman, Rifkin, and Méda, it is possible to propose a pedagogy of work in the age of change and to outline possible values of education inspired by it. (shrink)

Subversive Pedagogies draws attention to creative and critical pedagogies as a resource for engaging pressing problems in global politics. The collection explores the radical potential of pedagogy to transform students, scholars, citizens and institutions. It brings together scholars and students from a range of disciplinary backgrounds, including international relations, political science, indigenous studies, feminist theory and theatre studies, as well as practitioners in theatre and the arts. These diverse voices explore innovative pedagogical practices that extend our understanding of (...) where pedagogy happens, invite critical assessment of the ways the neoliberal university shapes and restricts pedagogical engagement, and offer both theoretical and practical tools to explore more creative and broader understandings of what pedagogy can and should do. (shrink)

This essay extends the recent trend toward greater emphasis on writing-related pedagogical practices in introductory philosophy courses to upper-division courses, providing a holistic model for course design that centers on certain techniques and practices that have been developed in the context of the new wave of multidisciplinary writing programs in the United States. I argue that instructors can more effectively teach philosophy and encourage philosophical thinking by incorporating the methods of writing instruction into their courses in systematic ways and (...) offer practical guidance on how to do so. (shrink)

Pedagogy, power and practice ethics: clinical teaching in psychiatric/mental health settings Often, baccalaureate nursing students initially approach a psychiatric mental health practicum with uncertainty, and even fear. They may feel unprepared for the myriad complex practice situations encountered. In addition, memories of personal painful life events may be vicariously evoked through learning about and listening to the experiences of those diagnosed with mental disorders. When faced with such challenging situations, nursing students often seek counsel from the clinical and/or classroom faculty. (...) Pedagogic boundaries may begin to blur in the face of student distress. For the nurse educator, several questions arise: Should a nurse educator provide counseling to students? How does one best negotiate the boundaries between ‘counselor’, and ‘caring educator’? What are the limits of a caring and professional pedagogic relation? What different knowledges provide guidance and to what differential consequences for ethical pedagogic relationships? This paper offers a comparative analysis of three philosophical stances to examine differences in key assumptions, pedagogic positioning, relationships of power/knowledge, and consequences for professional ethical pedagogic practices. While definitive answers are difficult, the authors pose several questions for consideration in discerning how best to proceed and under what particular conditions. (shrink)

Jesus of Nazareth, like Socrates, left nothing behind written by himself. Yet, the records of his teaching indicate a rich interest in dialogic pedagogy, reflected in his use of the parable, primarily an oral genre, as a dialogic provocation. Working at the interface of pedagogy, theology and philosophy, this article explores the parable of the Good Samaritan from the perspective of dialogic pedagogy. It employs an analytical approach termed diacognition, developed from the notions of dialogue, position and cognition, to analyse (...) the moves within the parable and the teaching situation in which it is located. The article explores how Jesus engages the dialogue of and around the parable to position and reposition his interlocutor, provoking a re-cognition of what it means to love one’s neighbour. It concludes by reflecting on the implications of this analysis for the relation of meaning to knowing and doing. (shrink)

Pedagogical Peculiarities: Conversations at the edge of university teaching and learning explores the peculiarities characterising university teaching cultures through a consideration of the implications, tensions and impacts associated with academic development in higher education. This is achieved through a series of deliberative dialogues, involving experts in pedagogy and academics working within specific disciplinary and institutional contexts. The chapters provide an important and currently missing critique of the peculiarity of teaching practice and the idealisation of teaching excellence in higher education. (...) As a result, the volume's major contribution lies in the advancement of a unique discourse of pedagogy in higher education, comprised of multiple contexts. Ultimately Pedagogical Peculiarity's distinctiveness lies in its articulation of different pedagogical identities. These emanate from, and are characterized by different teaching and learning environments, across different institutions and sectors. This, in turn, serves to illuminate the current contexts and challenges across higher education as they relate and respond to ideology, values, policy and changes in the organization of the sector. In essence, Pedagogical Peculiarities explores what it means to be a contemporary academic. (shrink)

Performed not only within the interdisciplinary field of gender studies, feminist pedagogy since the 1980s has drawn attention to the significance of power differentials (gender, race, class, etc.), one’s location, and diversity of personal experience as crucial factors weaved into the practices of teaching, education, and knowledge production in general. Contemporary feminist theory has put a special emphasis on the redefinition of matter as agential, non-inert, and always already entangled with meaning1 on the one hand, and on the importance of (...) doing away with the central position of the human subject while simultaneously focusing on the relations between human and nonhuman (both organic and inorganic), on the other. This repudiation of anthropocentrism constitutes one of the main premises of feminist posthumanism, where the emergence of subjects and objects is always already intertwined with meaning and knowledge production as well as their ethical implications.3 In this regard, it is worth asking what potentials may arise through thinking the course of life (implied in the idea of currere), the subject of which is not only nonhuman, but also forms the imploded knot of the living and non-living. Despite a great volume of feminist scholarship dealing with the question of non-anthropocentric ethics and the nonhuman, one may still be tempted to ask how all of this theorizing matters for nonhumans who are also “big like us” (Hird, 2009, p. 21); how it may affect the situation of actual nonhuman animals, the lives of whom, more often than not, appear today as “bare life” in the Agambenian sense? The inquiry is neither new nor easy to respond to. (shrink)

Responding to Guattari’s call for a ‘mutation of mentality’, the article explores unconventional horse-assisted leadership learning as promising ways of embodied learning to be affected and response-able. By drawing on and continuing the work of Guattari and posthuman feminist scholars, we aim to show that studying the affective pedagogics of opening up the senses and learning to be affected is of vital importance. We analyse a posthuman auto-ethnography of developing capabilities to live and breathe together that allow us to relate (...) in alternative ways. Experiments with affective pedagogy are conducted as they affect bodies through indeterminate and liminal contact zones and use aesthetics to evoke transformation in senses and thoughts, care and response. Since they are both domesticated and non-human, horses are promising companions in this endeavour of entrainment. However, these sensorial experiments also call for an ethics of cutting connections and, not least, of permitting refusals of refusals. (shrink)

Photo by Thought Catalog on Unsplash INTRODUCTION The coronavirus pandemic is a challenge to educators, policy makers, and ordinary people. In facing the threat from COVID-19, school systems and global institutions need “to address the essential matter of each human being and how they are interacting with, and affected by, a much wider set of biological and technical conditions.”[1] Educators must grapple with the societal issues that come with the intent of ensuring the safety of the public. To some, “these (...) are actually as important as the biological concerns of people.”[2] The current global crisis shows that “scientifically, socially, and politically the economy and technosphere are not just related, they are integral to a comprehensive response to major challenges.”[3] In developing these responses, scientists, government leaders, and policy makers need to consider the vulnerabilities of people, especially those in “thrown away” groups.[4] Jerome Ravetz explains that “microscopic viral predators cull our populations, as ever, but with a selection that is not natural but social and political.”[5] Educators must address the underlying vulnerabilities and evaluate the virus as a threat to academic experiences and access to a fair education. ANALYSIS • Critical Pedagogy By definition, the critical approach to teaching is about the problem-posing method of education developed by Paolo Freire. In his Pedagogy of the Oppressed, he proposed a paradigm shift away from the banking method of learning wherein teachers deposit knowledge into the minds of students. Critical pedagogy is an educational approach that challenges students to develop the ability to recognize and criticize dominating theories and evaluate them in their social context. Teachers press students to recognize oppression and try to remedy oppression in their culture.[6] Despite the lack of in-person interaction between the teacher and the students, the effort to use innovative teaching techniques like critical pedagogy should continue. Online learning is not just about the use of technology, although the internet is crucial in the delivery of content. Since human beings are creators of value, they determine the meaning and purpose of technology. In this way, the set of values people have will influence online learning. Teachers cannot be more concerned about outcomes than about the process itself. The process is crucial since the ability of the student to think critically is developed in the exchange between the student and the teacher. The teacher cannot simply dump loads of information (deposit knowledge) but must pose problems to test the analytical and critical skills of students.[7] Education is about how people humanize the world. Policy makers miss the point when they focus on the delivery but do not pay attention to the substantive aspect of learning, which is human empowerment. Education is meant to expand the freedom of people. Education should be seen as an integrative activity. Learning is a formative process that aims to develop the human person. Without the face-to-face encounter between teacher and students, the challenge is finding ways to make learning an effective means to mold the values of young people. • Online Critical Pedagogy & the Role of Technology Physical distance appears to be an impediment in realizing the ideals of learning. The lack of contact between the teacher and the students may prevent a more meaningful interaction since online instruction is impersonal. It can be argued that there is no alternative to some classroom activities, especially laboratory experiments in science courses. The total classroom environment naturally influences the behavior of students when it comes to academic work: the look in the eyes of the professor, the caring ways of a teacher, or the pressure while taking exams contribute to an experience that only a classroom setting can provide. If implemented properly, technology can facilitate the personal relationships between teachers and students while providing meaningful experiences. With the current need for online learning during the COVID-19 pandemic, gadgets are indispensable. Some would even consider gadgets an extension of the human body. A mobile phone is not just any instrument; it has evolved into a novel way of being in the world. Our gadgets are a means of seeing how the outside world unfolds. Modern technological tools allow the interface of people in many fields of experience in a globalized environment. Computers and other digital devices extend the meaning and value of human freedom. For example, a laptop provided to a poor child can redefine the meaning of and what the future might hold for that child. The device is crucial to the whole learning process. Modern tools are critical to self-discovery and greater freedom. The values that people embrace will matter in the new normal. The internet has provided a new democratic space that empowers groups and individuals to express themselves and to understand the world.[8] In an online class, students and teachers alike need to analyze big picture questions and layers of information. For example, the student in an ethics or philosophy class can reflect on the realities of life. With the proper guidance, online education should help define the meaning of moral commitment and human responsibility. CONCLUSION Before the pandemic, policy makers had been pursuing the goals of a globalized economy. They had been fashioning and promoting programs that cater to the interests of a consumer-driven world that has deprived the poor of opportunity. When the pandemic struck, globalization suddenly came to a halt and people realized the things that truly matter in life – family, love, and life itself. The new normal must now emphasize the role of education as a source of inner strength that can empower the person to live well reinforcing values based on a social consciousness. Critical pedagogy is possible under the new normal. The distance between the teacher and student does not make the educational process less real and in the absence of a vaccine, online learning is the safest strategy. Governments cannot freeze an entire school year since education is the only way out from poverty for millions. The COVID-19 pandemic provides a reason to re-imagine teaching using technology to encourage all students to question systems of oppression or greed, as the persistent pursuit of the truth is what education is all about. [1] Hartsell, Layne, Krabbe, Alexander, & Pastreich, Emmanuel. “Covid-19, Global Justice, and a New Biopolitics of the Anthropocene.” Social Ethics Society Journal of Applied Philosophy 6, no. 2 (2020), 3. [2] Ravetz, Jerome. “Science for a Proper Recovery: Post-Normal, not New Normal.” Issues in Science and Technology [Internet] July 15, 2020. https://issues.org/post-normal-science-for-pandemic-recovery/ [3] Hartsell, et al. “Covid-19, Global Justice, and a New Biopolitics of the Anthropocene,” 6. [4] Ravetz, “Science for a Proper Recovery: Post-Normal, not New Normal.” [5] Ibid. [6] Freire, Paolo. Pedagogy of the Oppressed. (New York: Continuum Books, 1993). [7] Freire writes that in such a situation “instead of communicating, the teacher issues communiqués and makes deposits which the students patiently receive, memorize, and repeat.” See his Pedagogy of the Oppressed. [8] Bakardjieva, Maria. Internet Society. (London: Sage Publications, 2005). (shrink)

The number of training programs for the responsible conduct of research has increased substantially over the past few decades as the importance of research ethics has received greater attention. It is unclear, however, whether the proliferation of RCR training programs has improved researcher integrity or the public's trust in science. Rather than training researchers simply to comply with regulations, we could use the opportunity to develop researchers' ability to understand and appreciate the ethical ideals that inform the regulations in order (...) to help them integrate ethical decision-making into their work on a regular basis. Incorporating ethical principles into research training requires a new way of teaching RCR and the development of support materials to facilitate its adoption. The Presidential Commission for the Study of Bioethical Issues, a panel established to advise the President on bioethical issues arising from advances in biomedicine and related areas of science and technology, developed and provides pedagogical materials based on its published reports to facilitate the integration of ethics education across the curriculum and in support of RCR and general bioethics education. (shrink)

The relation between philosophy and pedagogy is complex and hard to grasp.1 Nonetheless, the tendency within much educational research influenced by the Anglo-American traditions of studying education is for philosophy to become a source from which educational researchers retrieve concepts, ideas, and critical methods for the analysis of empirical material, for formulating criticism of policy, or for developing curriculum theory. Philosophy is simply applied to educational research problems and questions. Such a relation can be prolific, but it risks resulting in (...) a formalistic study of education and an asymmetric relation in which philosophy contributes to pedagogy, but where pedagogy is not given a chance to speak... (shrink)

Franciscus Van den Enden is commonly considered as the man who taught Latin to B. de Spinoza. It is unknown if he actually taught him something else, but we do know he used a pedagogy of his own and made the young philosopher aware of the importance of pedagogical issues. The present article helps to document their relationship from a historical and theoretical perspective, by clarifying Van den Enden’s ideas on a most debated subject: the use of honorary titles (...) to distinguish pupils in the classroom. In particular, it shows how the rejection by Van den Enden of titles commonly used in Jesuits schools finds echoes in Spinoza’s philosophy. At the same time, the article argues that through their common participation in theatrical plays, Van den Enden and Spinoza shared a pedagogical experience that helped to overcome the problems linked to the introduction of a hierarchy, not theoretically, but in practice. (shrink)

The pedagogical function of science teaching may benefit from an analysis of the historical-epistemic dimension, without neglecting the socio-political context in which a given research was carried out. In the case of DNA structure, the background of its discovery is particularly complex. Starting from the analysis of some papers, the view on the circumstances that led to their drafting broadens. We try to answer the fundamental question for any educator: why teach all that? Ethics issues are related to the (...) general organisation of research, increasingly focused on speed and competition. Even teaching is affected by these dynamics, not only in higher education, but also at secondary level; students should be made aware of this trend. The history of science could therefore favour a more general awareness. _SUNTO_ La funzione pedagogica dell’insegnamento scientifico può trarre vantaggio da un’analisi della dimensione storico-epistemica, senza trascurare il contesto socio-politico nel quale una determinata ricerca è stata condotta. Nel caso della struttura del DNA, i retroscena della sua scoperta sono particolarmente complessi. Dopo l’analisi di alcuni articoli, si allarga gradualmente la vista sulle circostanze che hanno condotto alla loro stesura. Si cerca di rispondere a una domanda fondamentale per ogni educatore: perché insegnare tutto ciò? Le questioni etiche riguardano l’organizzazione generale della ricerca, sempre più tesa alla velocità e alla competizione. Persino l’insegnamento è influenzato da dinamiche simili, non solo in ambito accademico, ma anche a livello secondario; gli studenti dovrebbero essere a conoscenza di questa tendenza. La storia della scienza può dunque favorire una maggiore consapevolezza. (shrink)

Much recent work in the study of popular culture has emphasized the extent to which it is not only a site of signifying practices, myths, meanings and identifications, but also an arena of intensities, of affective flows and corporeal state-changes. From this perspective, many areas of popular culture (from calisthenics to social dance to video gaming) can be seen as sites at which rich and complex—if sometimes dangerous—processes of embodied learning/teaching take place. By comparison, the world of formal education can (...) seem hopelessly clumsy in its inattention to such issues. From a personal perspective, I can attest that nothing surprises my students more than when I try to get them to think about the ergonomics of studying, or advise them that getting some exercise and cutting down on sugar will probably improve their work as much as further studying will, or when I advise graduate students that their mood and physical state will make as much difference to the quality of their lectures as will their level of formal preparation; and yet experience has convinced me of the accuracy of these assertions. I would aver that I have learned more about successful lecturing—in particular about the improvisational skill of ‘reading’ a room, and adjusting an affective–informational flow accordingly—from DJing in dance clubs than from any formal training in pedagogy that I have received. What conclusions could be drawn from these observations, and how do they relate to existing strands of pedagogic theory? These are the questions which this article will ultimately seek to address. (shrink)

Over the past few years we have seen an increasing number of legal proceedings related to inappropriately implemented technology. At the same time career paths have diverged from the foundation of statistics out to Data Scientist, Machine Learning and AI. All of these new branches being fundamentally branches of statistics and mathematics. This has meant that formal training has struggled to keep up with what is required in the plethora of new roles. Mathematics as a taught subject is still based (...) in decades old teaching specifications and has not been updated centrally as a curriculum to include new technologies, coding or ethics. This subject area is firmly split between ICT and Mathematics in secondary school, continuing on to be split between Computer Science and Mathematics at University. As we move forwards with technology we see these once seperate fields becoming increasingly intertwined. We propose that existing provision for concepts such as ethics and societal responsibility in analysis currently exist but have not been incorporated into the mainstream curriculum of School or University. This is partially due to the split between fields in an educational setting but also the speed with which education is able to keep up with Industry and its requirements. Principles and frameworks of socially responsible modelling beginning at school level means that ethics and real-life modelling are introduced much earlier than normal. Integrating these concepts with philosophical principles of society and politics ensures a suitable background for future modellers and users of technology to draw on. Modelling is currently undertaken in technical sciences at University but the Subject Benchmark Statements are not current (Subject Benchmark Statements describe the nature of study and the academic standards expected of graduates in specific subject areas. They show what graduates might reasonably be expected to know, do and understand at the end of their studies). Even in 2019 the UK did not yet have Benchmark Statements that discuss the learning to be done in Higher Education around AI and advanced Machine Learning. Where there is provision for AI and Data Science within degree courses ethics is not generally highlighted as a key concept. As such there can be a lack of focus on the teaching of modelling or ethics as specific skills. The skills required to use a basic statistical model, for example would not be sufficient to start from scratch and build an ethical model reflecting real-world scenarios with which to inform policy or organisational decision making. This is a skill in itself and includes such aspects as awareness of data quality, ethics, user implementation problems, context and an understanding of the environment that the model is being created in. As the field of analytics has progressed so quickly in the last decade modules such as those covering AI have simply been bolted on to Maths or Computing degrees rather than being fully detailed as key areas of study or driving new, more integrated courses of study. This paper posits that gaps at primary, secondary and tertiary educational levels need to be addressed. Implementing and integrating key concepts from school level is essential so that areas such as assumptions, caveats, quality assurance and answering the right questions with constructive challenge become a cultural fixture. This not only helps developers of technology but users of rapidly developing technology also. In addition, leadership and soft skills as part of this education will ensure that a cultural shift can take place and promote continuous improvement in analysis within organisations. The addition of key concepts throughout the educational system and the updating of potentially outdated curriculums is key to ensuring a functional society. A society where every citizen is a user of tech and those that develop it can be ethical and socially responsible in its development. (shrink)

In this study, we present the experiences of three educational projects with over thirty years of pedagogical innovation in the Basque Country: ‘The Amara Berri System’, ‘Eskola Txikiak’ and ‘The Antzuola Project’. These include innovations with an inclusive focus as well as practices that affect the curriculum and school organisation for the purpose of satisfying community demands and fulfilling objectives related to diversity and school well-being. The results obtained in the fieldwork have encouraged us to think about how barriers (...) such as curriculum and school organization can be overcome through educational projects that cater to the diversity and needs of the educational community. (shrink)

This article is a commentary response to the study results outlined in “The State of Teacher Training in Philosophy.” In recognition of the study’s determination that 70 percent of the jobs new philosophers will apply for are non-tenure track, our graduate programs must provide training in teaching excellence and the fostering of student learning, or what I call pedagogical areté. I will argue that achieving this teaching excellence requires 1) Familiarity with cognitive neuroscience advancements on how people learn, 2) (...) Knowledge of today’s college students, and 3) Practiced methods for scaffolding and assessment of student learning. My claim is that pedagogic excellence is both a role-related moral obligation and a duty we owe to society—what Lee Shulman characterizes as the pedagogical imperative. This increased focus on pedagogical proficiency creates an opportunity for philosophy to establish and solidify its disciplinary value. (shrink)

This chapter discusses a form of pedagogy of reflection suggested to be defined as the dialogical-reflective professional-development school (DRPDS)
a framework that develops and empowers students by engaging them in a process of continual improvement, responding to diverse situations, providing stimuli for learning, and giving anchors for mediation. The pedagogy of reflection relates to dialogue not only from a theoretical historical context but also by way of example
that is, it offers empowering dialogues within the traditional teacher-training framework. (...) This chapter outlines the importance of the pedagogy of reflection in the multicultural educational space of the preservice education field in Israel, analyzing the first university PDS model. The pedagogy of reflection in the context of the educational dialogue of educators is outlined as a tool for student empowerment, achieved through a community of learners who dedicate space to the development of their whole personality within the profession, taking a moral stance toward the educational discourse, minimizing judgmentalism and prejudice, creating national/gender equality with the goal of examining the fundamental question of educational performance, and reinforcing their sense of organizational belonging within the system. In these contexts, the chapter is based on the elements of dialogical philosophy exemplified in the thought of Burbules, Nelson, Isaacs, Bohm, and Heckmann and the reflective basis of educational and organizational performance exemplified in the writings of van Manen. The chapter also presents two examples from a project in which teaching units based on dialogue and reflection were developed within a dialogic community that represents in its very being collective empowerment, the possibility of coping with problems that are too large for an individual to solve on his/her own, and an alternative to sealed and alienated organizations. (shrink)